Shechem spoke to his father, Hamor, saying, “Get me this young lady as a wife.”
Now Jacob heard that he had defiled Dinah, his daughter; and his sons were with his livestock in the field. Jacob held his peace until they came. Hamor the father of Shechem went out to Jacob to talk with him. The sons of Jacob came in from the field when they heard it. The men were grieved, and they were very angry, because he had done folly in Israel in lying with Jacob’s daughter, a thing ought not to be done. Hamor talked with them, saying, “The soul of my son, Shechem, longs for your daughter. Please give her to him as a wife. Make marriages with us. Give your daughters to us, and take our daughters for yourselves. You shall dwell with us, and the land will be before you. Live and trade in it, and get possessions in it.”
John Calvin 1540 · Public Domain On vv4, 5, 7, 8 4. And Shechem said to his father Hamor. In…
4. And Shechem said to his father Hamor. In this place it is more clearly expressed, that Shechem desired to have Dinah for his wife; for his lust was not so unbridled, that when he had defiled, he despised her. Besides, a laudable modesty is shown, since he pays deference to the will of his father; for he does not attempt to form a contract of marriage of his own mind, but leaves this to his father’s authority. For though he had basely fallen through the precipitate ardor of lust; yet now returning to himself, he follows the guidance of nature. So much the more ought young men to take heed to themselves, lest in the slippery period of their age, the lusts of the flesh should impel them to many crimes. For, at this day, greater license everywhere prevails, so that no moderation restrains youths from shameful conduct. Since, however, Shechem, under the rule and direction of nature, desired his father to be the procurer of his marriage, we hence infer that the right which parents have over their children is inviolable; so that they who attempt to overthrow it, confound heaven and earth. Wherefore, since the Pope, in honor of marriage, has dared to break this sacred bond of nature; this fornicator Shechem alone, will prove a judge sufficient, and more than sufficient, to condemn that barbarous conduct.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv4, 7, 8 This proveth that the consent of parents is requisite…
This proveth that the consent of parents is requisite in marriage, seeing the very Infidels did also observe it as a thing necessary.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv4–10 Gen 34:4 And Shechem spake unto his father Hamor,…
Gen 34:4 And Shechem spake unto his father Hamor, saying, Get me this damsel to wife.
Ver. 4: Get me this damsel to wife.] This is praise worthy in Shechem, as bad as he was, that he correcteth his base-born love, or lust rather, by seeking to make her his wife; not without consent of parents on both sides; which, in the Church of Rome, is ofttimes not regarded. Children are a principal part of their parents’ possessions, as Job’s children were accounted by Satan; yea, a piece of themselves. "Have mercy upon me," that is, "upon my daughter". {Mat 15:22} Fit it is, therefore, that they should by the parents be disposed of in marriage.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv4, 5, 7, 8, 10 He desires both his father’s consent and assistance herein.
He desires both his father’s consent and assistance herein.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v6 Jacob's sons, when they heard of the injury done…
Jacob's sons, when they heard of the injury done to Dinah, showed a very great resentment of it, influenced perhaps rather by jealousy for the honour of their family than by a sense of virtue. Many are concerned at the shamefulness of sin that never lay to heart the sinfulness of it. It is here called folly in Israel (Gen 34:7), according to the language of after-times; for Israel was not yet a people, but a family only. Note, 1. Uncleanness is folly; for it sacrifices the favour of God, peace of conscience, and all the soul can pretend to that is sacred and honourable, to a base and brutish lust. 2. This folly is most shameful in Israel, in a family of Israel, where God is known and worshipped, as he was in Jacob's tents, by the name of the God of Israel. Folly in Israel is scandalous indeed. 3. It is a good thing to have sin stamped with a bad name: uncleanness is here proverbially called folly in Israel, Sa2 13:12. Dinah is here called Jacob's daughter, for warning to all the daughters of Israel, that they betray not themselves to this folly.
Hamor came to treat with Jacob himself, but he turns him over to his sons; and here we have a particular account of the treaty, in which, it is a shame to say, the Canaanites were more honest than the Israelites.
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I. Hamor and Shechem fairly propose this match, in order to a coalition in trade. Shechem is deeply in love with Dinah; he will have her upon any terms, Gen 34:11, Gen 34:12. His father not only consents, but solicits for him, and gravely insists upon the advantages that would follow from the union of the families, Gen 34:9, Gen 34:10. He shows no jealousy of Jacob, though he was a stranger, but rather an earnest desire to settle a correspondence with him and his family, making him that generous offer, The land shall be before you, trade you therein.
II. Jacob's sons basely pretend to insist upon a coalition in religion, when really they designed nothing less. If Jacob had taken the management of this affair into his own hands, it is probable that he and Hamor would soon have concluded it; but Jacob's sons meditate only revenge, and a strange project they have for the compassing of it - the Shechemites must be circumcised; not to make them holy (they never intended that), but to make them sore, that they might become an easier prey to their sword. 1. The pretence was specious. "It is the honour of Jacob's family that they carry about with them the token of God's covenant with them; and it will be a reproach to those that are thus dignified and distinguished to enter into such a strict alliance with those that are uncircumcised (Gen 34:14); and therefore, if you will be circumcised, then we will become one people with you," Gen 34:15, Gen 34:16. Had they been sincere herein their proposal of these terms would have had in it something commendable; for Israelites should not intermarry with Canaanites, professors with profane; it is a great sin, or at least the cause and inlet of a great deal, and has often been of pernicious consequence. The interest we have in any persons, and the hold we have of them, should be wisely improved by us, to bring them to the love and practice of religion (He that winneth souls is wise); but then we must not, like Jacob's sons, think it enough to persuade them to submit to the external rites of religion, but must endeavour to convince them of its reasonableness, and to bring them acquainted with the power of it. 2. The intention was malicious, as appears by the sequel of the story; all they aimed at was to prepare them for the day of slaughter. Note, Bloody designs have often been covered, and carried on, with a pretence of religion; thus they have been accomplished most plausibly and most securely: but this dissembled piety is, doubtless, double iniquity. Religion is never more injured, nor are God's sacraments more profaned, than when they are thus used for a cloak of maliciousness. Nay, if Jacob's sons had not had this bloody design, I do not see how they could justify their offering the sacred sign of circumcision, the seal of God's covenant, to these devoted Canaanites, who had no part nor lot in the matter. Those had no right to the seal that had no right to the promise. It is not meet to take the children's bread, and cast it to dogs: but Jacob's sons valued not this, while they could make it serve their turn.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv4–10 And Shechem spake unto his father Hamor,.... And told…
And Shechem spake unto his father Hamor,.... And told him the whole affair, at least what a strong affection he had for Dinah:
saying, get me this damsel to wife; by which he meant not only that he would give his consent that he might marry her, but that he would get her parents' consent unto it, and settle the matter with them; by which it appears how early, and that even among Heathen nations, consent of parents on both sides was judged necessary to marriage. It seems by this as if Dinah was now detained in the house of Hamor or Shechem, and was upon the spot, or near at hand, when Shechem addressed his father about her, see Gen 34:26.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv7–8 It is called folly in Israel - According to…
It is called folly in Israel - According to the language of after- times, for Israel was not yet a people, but a family only.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On v7 Verse 7. He had wrought folly in Israel] The…
Verse 7. He had wrought folly in Israel] The land, afterwards generally called Israel, was not as yet so named; and the sons of Jacob were neither called Israel, Israelites nor Jews, till long after this. How then can it be said that Shechem had wrought folly in Israel? The words are capable of a more literal translation: בישראל beyisrael, may be translated, against Israel. The angel had said, Thy name shall be called no more Jacob - not only Jacob, but Israel. It was this that aggravated the offence of Shechem; he wrought folly against Israel, the prince of God, in lying with the daughter of Jacob. Here both the names are given; Jacob, whose daughter was defiled, and Israel, the prince of God, against whom the offence was committed.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv5, 6, 7, 8, 10 Gen 34:5. His (Jacob’s) sons were in the field…
Gen 34:5. His (Jacob’s) sons were in the field — Probably at a very considerable distance; for it was usual to drive their flocks many miles for pasture. Jacob held his peace till they were come — Oppressed with grief and shame, on account of his daughter’s disgrace, and being unable to determine himself what steps it would be best to take, he waits for their coming and advice.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv5, 7, 10 Heard this, perhaps, from Dina’s companion. (Menochius)
Heard this, perhaps, from Dina’s companion. (Menochius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–8 Jacob held his peace--Jacob, as a father and a…
Jacob held his peace--Jacob, as a father and a good man, must have been deeply distressed. But he could do little. In the case of a family by different wives, it is not the father, but the full brothers, on whom the protection of the daughters devolves--they are the guardians of a sister's welfare and the avengers of her wrongs. It was for this reason that Simeon and Levi, the two brothers of Dinah by Leah [Gen 34:25], appear the chief actors in this episode; and though the two fathers would have probably brought about an amicable arrangement of the affair, the hasty arrival of these enraged brothers introduced a new element into the negotiations.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On v7 7. Came… heard… grieved… wroth — Jacob had silently…
7. Came… heard… grieved… wroth — Jacob had silently meditated the matter before his sons came, (Gen_34:5,) and probably felt all the dangers, shame, and trouble necessarily arising from the rape, but hesitated what to do. But his sons, with all the passion and daring of youth, feeling the deep disgrace incurred, allowed their sense of wrong to generate in them the darkest purposes of revenge.
Wrought folly in Israel — This is the language of the writer, not of Jacob’s sons. He speaks as one would naturally do after the name Israel had become national and historic.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv4, 6, 7, 9 4. Get me] The parents were accustomed to obtain…
4. Get me] The parents were accustomed to obtain a wife for their son: see Gen_21:21, Gen_24:3-4; Jdg_14:2.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv5, 7, 10 (5) Jacob heard.—As Dinah did not return home (Gen_34:26),…
(5) Jacob heard.—As Dinah did not return home (Gen_34:26), her father probably learned her dishonour from the maidservants who had gone out with her. But “he held his peace,” chiefly from his usual cautiousness, as being no match for the Hivites, but partly because Leah’s sons had the right to be the upholders of their sister’s honour.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv5–8 And Jacob heard most likely from some of Dinah"s…
And Jacob heard most likely from some of Dinah"s companions (Patrick), since she herself was still detained in She-chore"s house (ver. 26)that he (Hamor"s son) had defiled the verb here employed conveys the idea of rendering unclean (cf. vers. 13, 27; Num_19:13 2Ki_23:10; Psa_79:1; that in ver. 2 expresses the notion of violence) Dinah his daughter. It was an aggravation of Shechem"s wickedness that it was perpetrated not against any of Jacob"s handmaids, but against his daughter. Now (literally, and) his sons were with his cattle in the field perhaps that which he had lately purchased, (Gen_33:19) or in some pasture ground more remote from the city. And Jacob held his peace literally, acted as one dumb, i.e. maintained silence upon the painful subject, and took no measures to avenge Shechem s crime (cf. Gen_24:21; 1Sa_10:27; 2Sa_13:22) either through sorrow (Ainsworth, Calvin), or through caution (Murphy, Lange), or through perplexity, as not knowing how to act (Kalisch), or as recognizing the right of his sons by the same mother to have a voice in the settlement of so important a question (Kurtz, Gerlach), to which undoubtedly the next clause pointsuntil they were come literally, until their coming.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v6 They slew Hamor and Shechem his son with the…
Gen_34:6-31
They slew Hamor and Shechem his son with the edge of the sword, and took Dinah out of Shechems house
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The punishment of Dinahs dishonour
I.
IT WAS PROMPTED BY A FEELING OF VENGEANCE AGAINST THE DOER OF A GROSS MORAL WRONG.
II. IT WAS A GRIEVOUS SIN.
1. Unjust and cruel. The punishment was far in excess of the fault, and the innocent were made to suffer with the guilty.
2. IT was committed under the hypocritical pretence of religion.
3. It was perilous to the true interests of the kingdom of God (Gen_34:30). (T. H.Leale.)
Sinful policy
The execution of this project was marked--
1. By the vilest hypocrisy. They pretended to have scruples of conscience about connecting themselves with persons who were uncircumcised.
2. By the grossest profaneness. They knew that if the Shechemites were persuaded to submit to circumcision it would be a mere form, leaving them as to their relation to God just where they were before. They propose that the males should receive the seal of Gods holy covenant, not in order to obtain any spiritual benefit, but solely with a view to carnal gratification.
3. It was conceived in the spirit of the most savage cruelty. What amazing depravity does it argue, first to form such a horrid purpose, and then to cover it with the cloak of religion. (W. Bush.)
Sin begets sin
Alas, how one sin leads to another, and like flames of fire, spreads desolation in every direction! Dissipation leads to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst of revenge has recourse to treachery; treachery issues in murder; and murder is followed by lawless depredation! Were we to trace the history of illicit commerce between the sexes, we should find it, more perhaps than any other sin, terminating in blood. We may read this warning truth not only in the life of David and his family, but in what is constantly occurring in our own times. The murder of the innocent offspring by the hand of the mother, or of the mother by the hand of the seducer; or of the seducer by the hand of a brother, or a supplanted rival--are events which too frequently fail under our notice. Nor is this all, even in the present world. Murder seldom escapes detection: a public execution therefore may be expected to close the tragical process! (A. Fuller.)
Lessons
1. Sad news of misery on relations calling for help may take men off from their employments.
2. Grief is a duty for evil done to, or by, any of our relations.
3. Anger against sin committed is but due, if it be expressed orderly.
4. Men, though in the Church, are apt to be transported in wrath beyond bounds.
5. Uncleanness acted is the greatest folly that can be expressed Pro_7:22).
6. Pollution of any members in the Church of God is an aggravated folly.
7. Jacobs daughter to be defiled; it is a sad and grievous reproach.
8. The law of God expressly forbids such unclean actings. Therefore are they exceeding sinful in the Church (verse 7). (G. Hughes, B. D.)
Lessons
1. Sinful indulgent parents cover the foul enormities of rebellious children with fair pretences.
2. Wicked offenders love to be silent as to the confession of their villanies.
3. Lustful love is given out with the very soul, and may continue after violence done, the object abiding.
4. Injurious, violent men may entreat compliance with the afflicted and oppressed ones.
5. Marriage may be desired by wicked adulterers to hide their uncleanness (Gen_34:8).
6. General overtures of kindness may be made by wicked men of power for their special ends.
7. The world have desired affinity with the Church of God upon design (Gen_34:9).
8. Worldly powers may court the pilgrim Church to sit down with them for their own advantage.
9. Territories of princes are opened to the sons of the Church to engage them to evil.
10. Free trade, commerce, and possessions, are the baits wherewith worldly powers allure Gods servants unto their lusts.
11. Kingdoms and all will lust, part with all, to enjoy its pleasure (Gen_34:10). So Herod (Mar_6:22-23). (G. Hughes, B. D.)
Lessons
1. Lustful men may crouch to such as they have offended to get favour from them.
2. Lust is willing to buy out favour where it hath provoked (Gen_34:11).
3. Lust maketh men profuse and prodigal to have their pleasure, though to their own undoing.
4. Lustful creatures would buy out their offences, though not confess or bemoan them.
5. Lust agreeth to give men their demands that it may enjoy its own.
6. Lust acquiesceth only in the enjoyment of its desired evil (Gen_34:12). (G. Hughes, B. D.)
Lessons
1. Overflowing sorrows may cause wise and good fathers to entrust young children too much with great affairs.
2. Management of such great affairs wants good success usually, because acted by such hands.
3. Brethren under fathers may have a right as to disposing their sisters, wherein they may give counsel.
4. The sons of Jacob may be guileful, though he be plain.
5. Corruption and thoughts of revenge may move the sons of the Church to deal deceitfully (Gen_34:13).
6. The children of the Church cannot do justly what God forbids them.
7. It is unlawful for Church members to mingle themselves in marriages with Gods enemies (1Co_7:39).
8. It is a reproach unto the Church to act contrary to Gods ordinances.
9. The sons of the Church may urge Gods truths to wicked purposes (Gen_34:14).
10. Visible professors in the Church may wickedly offer Gods sacraments to be vilified by men.
11. Church-members may possibly err in annexing Gods seals to mens covenants.
12. Hypocrisy makes religion a cloak to iniquity.
13. Foolish men may consent to what God forbids for their wicked ends (Gen_34:15).
14. Marriages between the Church and Gods enemies hypocrites may admit upon design.
15. Wickedness may persuade men of the Church to become one people with the world (Gen_34:16).
16. Hypocrisy seems resolute to take its course where its conditions are refused.
17. Subtilty suggests mens denials and departure to make adversaries follow after them (Gen_34:17). (G. Hughes, B. D.)
Lessons
1. Sinful lust maketh like father like son.
2. Lust is pleased with the hardest terms for self-enjoyment.
3. Lust makes men yield to their own ruin without deliberation. The greatest evil seemeth good (Gen_34:18). (G. Hughes, B. D.)
Lessons
1. Childish fools hasten to the stocks and slaughter, and consider it not.
2. Lust needs no spurs, but hastes all it may to enjoy its pleasure.
3. Lust made honourable in persons, becomes most exemplary to lead others into the snare (Gen_34:19). (G. Hughes, B. D.)
Lessons
1. Lustful rulers bring all under them into evils with themselves.
2. Judicatures, or gates of cities, are perverted and seduced by wicked rulers; they are made places to plead for lust.
3. Evil rulers use their tongues and speeches to deceive their people (Gen_34:20).
4. Lust will commend any by whom it may be gratified, though it find the contrary.
5. Self-seeking princes will persuade people to anything for their own ends.
6. Wicked powers pretend lawful affinity to be made when they aim at sinful lust (Gen_34:21).
7. Lustful rulers do not only submit to hard conditions themselves, but press them on their people.
8. Lust is content to symbolize in the hardest duty external of religion, to enjoy its desire.
9. Lust desires to unite with any people who gratify its desires (Gen_34:22).
10. Pretence of gain, and spoil, and advantage, is a fit bait to bring seduced souls to consent to lust.
11. Rulers in sin will never leave until they bring their people to consent with them to evil (Gen_34:23). (G. Hughes, B. D.)
Lessons
1. Wicked people easily yield to wicked rulers to gratify their lusts.
2. It is usual for all to follow the example of rulers to sin.
3. Universal consent in evil is permitted where universal destruction is intended (Gen_34:24). (G. Hughes, B. D.)
Lessons
1. Treachery and cruelty watch their season exactly to effect their designs.
2. Guileful cruelty hath its method first to weaken men and then to kill them.
3. Anger and revenge ordered under Providence may make two prevail against thousands.
4. Corrupt nature meditates revenge to vindicate injury done unto relations.
5. Reverge goeth armed with instruments of cruelty to execute its designs.
6. Cruelty, uncontrolled by God, goeth out with security and confidence to ruin cities.
7. Bloody revenge spareth none that either have provoked, or may resist it.
8. God sometimes suffers ruin to befall subjects when they comply with rulers sins (Gen_34:25).
9. Exemplary destruction for rapes God orders upon father and son, sometimes even by wicked hands.
10. Ordinances of God abused to mens base ends, are made means to their own destruction.
11. Revenge is not quiet until it obtain its mark and carry back its desire (Gen_34:26).
12. A few revengeful spirits are apt to gather many unto them.
13. Bloody minds are covetous as cruel, set upon spoil.
14. Injury and provocation is usually urged by oppressing spoilers as just ground for their actings (Gen_34:27).
15. Rapine of goods God sometimes orders to avenge ravishing of innocents.
16. Unsatiable is covetous revenge when it comes to spoil at its will (Gen_34:28).
17. Revenge spareth neither sex nor age under its power.
18. Wealth within doors, as without the sword, takes up when it hath commission (Gen_34:29). (G. Hughes, B. D.)
Lessons
1. Gracious parents are justly angry with the sins of ungracious children, and should express it.
2. The chiefest leaders into sin should chiefly be set upon in angry reproof.
3. Sins of wicked children cannot but trouble and vex the spirits of gracious parents.
4. Horrid enormities of sons may bring all vexation and trouble upon parents.
5. Sin, wherever it is, makes an ill savour, a filthy stink.
6. Childrens sins often make their parents stink in the nostrils of men.
7. Notorious crimes in the members of the Church make the best of men stink in the world.
8. Guilt in persons, families, and Church, giveth just cause to fear dangers from Gods hand.
9. Little strength in the arm of flesh is an occasion of fear to saints in respect of great enemies.
10. The combination of the wicked against the Church, provoked by its members, is a just ground for fear.
11. The strokes of the wicked unto death may be terrible unto Gods servants.
12. Destruction, usually sought by the wicked to the whole Church, may terrify the members of it.
13. Fear of danger may arise, under the promise of Gods protection, when souls obey not God (Gen_34:30).
14. Outrageous spirits, though sons, regard not the honour of parents or God in their returns and replies to them.
15. Revenge seeks to justify outrage by pretence of sin, though men are not called to it.
16. Stupration of innocents hath exemplary returns of judgment from God.
17. Crimes of Church members are recorded for the Churchs instruction (Gen_34:31). (G. Hughes, B. D.)
The second mischief and miscarriage in Jacobs house was the massacre made upon the city Shechem, wherein Dinah had been deflowered, by his two sons, Simeon and Levi. This followed the first mischief, as the effect doth the cause, and as the thread doth the needle. This punishment is--
1. Projected.
2. Prosecuted.
3. Executed.
(1) For this intolerable affront done to this honourable family, wherein are considerable
(2) The inducement to; and
(3) the opportunity for some revenge.
(a) The inducement was twofold.
(b) Jacobs silence (Gen_34:5). (C. Ness.)
Marrying unbelievers
The Rev. S. Kilpin, of Exeter, had witnessed the awful consequences produced in the Church of Christ, and in families from those who professed to be the disciples of Jesus, forming marriages contrary to the command--Be not unequally yoked with unbelievers, only in the Lord, &c. As he never shunned to declare the whole counsel of God, this subject was presented to his congregation. The next day, a gentleman, whose name or residence he never knew, called to thank him for the discourse, adding that his state of mind, when he entered Exeter, was most distressing, as he was on the very point of complying with a dreadful temptation which would have embittered his future life. He had been a disciple of Christ, was anxious to consecrate his life to the service of his adorable Muster, and had sought a helpmate to strengthen his hands in serving God. A lady, whom he deemed pious, had accepted his addresses; but, when every customary arrangement was made, she had dishonourably discarded him. His mind was so exceedingly wounded and disgusted, that he had determined to choose a wife who made no profession of religion, and had fixed on another object for his addresses, with every prospect of success, although he had not as yet mentioned his intention to her. He added, But the providence of God led me, an entire stranger in this city, to your meeting-house. You may suppose that your subject arrested my attention. You appeared to be acquainted with every feeling of my soul. I saw my danger, and perceived the temptation, and the certain ruin of my peace, if the dreadful snare had not been broken. You, sir, under God, have been my deliverer. By the next Sabbath I should have been bound in honour to an enemy of that Jesus whom I adore; for although she is moral and externally correct, yet she knows the Saviour only in name. I could not leave the city in peace until I had sought to make this communication. They unitedly addressed Him who can deliver, and does deliver His people. Thus, while part of his congregation thought it an unfit subject for the pulpit, at least one person received it as a message from God, by whom it was no doubt sent. (Moral and Religious Anecdotes.)
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The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v6 Gen_34:6. Hamor, the father of Shechem, went out unto…
CRITICAL NOTES.—
Gen_34:6. Hamor, the father of Shechem, went out unto Jacob to commune with him.] In Oriental countries the fathers arrange the marriages of their children.
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Gen_34:7. Wrought folly in Israel.] “This was a standing phrase from this time forth for crimes against the honour and vocation of Israel as the covenant people, especially for gross sins of the flesh.” (Deu_22:21; Jdg_20:10; 2Sa_13:2.) “Fool” and “folly” are terms used of impiety and iniquity.” (See Proverbs.) (Jacobus). “The expression manifestly belongs to a later time, and betrays the hand of a subsequent editor. It could hardly have been found in any document dating previously to the constitution of a community known by the name of Israel.” (Alford.)
Gen_34:12. Dowry and gift.] Dowry to the bride, gifts to her family.
Gen_34:26. With the edge of the sword.] Heb. “By the mouth of the sword.” Whence the sword is said to “devour.”
MAIN HOMILETICS OF THE PARAGRAPH.—Gen_34:6-31
THE PUNISHMENT OF DINAH’S DISHONOUR
I. It was prompted by a feeling of vengeance against the doer of a gross moral wrong. The sons of Jacob were not satisfied with the offer of Shechem to repair the evil, to redeem the wrongs he had brought upon their house. They considered it so grievous as to be beyond repair. “He had wrought folly in Israel, in lying with Jacob’s daughter.” (Gen_34:17.) They regarded his act as a sin against the chosen of God—against the Church. A stricter morality, and a stronger sense of the evil of sin, enters with this name of Israel. All who were called by that name lived in a different moral atmosphere from the surrounding nations. The sons of Jacob looked upon the deed in itself as not to be wiped away by any amendments of the future. It was wrong, and must be visited for its own sake as well as for its consequences. It “ought not to be done.” (Gen_34:17.)
II. It was a grievous sin.
1. It was unjust and cruel. The punishment was far in excess of the fault, and the innocent were made to suffer with the guilty. In the moral government of God men do suffer for the sins of others, but to inflict those sufferings ourselves, of set purpose, is a sin against justice. It was cruel to take advantage of men whom they had first rendered helpless. (Gen_34:25.)
2. It was committed under the hypocritical pretence of religion. (Gen_34:15-18). Here was hypocrisy in hiding this crafty cruelty under the name of religion. A sacrament is prostrated to the vilest purposes—used for murder. This conduct has all the characteristics of religious fanaticism; which clings to religion, not as a healthy, but as a monstrous and diseased growth. It was a right feeling which led the sons of Jacob to defend the purity and honour of their family, but it was wrong to secure even this high purpose by the prostitution of the offices of religion.
3. It was perilous to the true interests of the kingdom of God. “Ye have troubled me,” said Jacob, to make me to stink among the inhabitants of the land,” etc. (Gen_34:30.) Jacob was the Israel of God, and he felt that his sons by this foul deed had made him offensive to the heathen. They had endangered the existence of the Church. And such are always the results of fanaticism. They throw discredit upon Christianity. Abraham and Isaac had been peaceable in their days, and had won the respect of the surrounding heathen. Jacob now felt as if the ancient renown of his house were laid in the dust.
SUGGESTIVE COMMENTS ON THE VERSES
Gen_34:6-7. Their resentment was faulty in assuming the character of a bloody vindictiveness. It was proper that they should be grieved, it was not unnatural that they should be wroth; and it was much to their honour that they were disposed to brand the violator of chastity with infamy. But was it for the sin committed against God, or only for the shame visited upon the family, that they were engaged? Here, alas, they failed.—(Gen_49:7.—(Bush).
Unruly youths put their aged parents, many times, to much travail and trouble; as Samson, Shechem, etc. Green wood is ever shrinking and warping; whereas the well-seasoned holds a constant firmness.—(Trapp).
Gen_34:8-12.—Many fine things were said, both by the father as a politician, in favour of intermarriages between the families in general, and by the son as a lover, in order to gain the damsel.—(Fuller).
Their uninstructed minds could not enter into the reasons of such an exclusive policy in this respect as the Israelites felt constrained to adopt. In the true spirit of an unbelieving world they endeavoured to break down what they would deem the narrow spirit of caste, by holding out to them those inducements of gainful traffic which they are sensible they could not themselves withstand in similar circumstances, and which, alas, are usually but too potent in overcoming the scruples of the professed people of God.—(Bush).
Gen_34:13-17. The execution of this project was marked—
1. By the vilest hypocrisy. They pretended to have scruples of conscience about connecting themselves with persons who were uncircumcised.
2. By the grossest profaneness. They knew that if the Shechemites were persuaded to submit to circumcision it would be a mere form, leaving them as to their relation to God just where they were before. They propose that the males should receive the seal of God’s holy covenant, not in order to obtain any spiritual benefit, but solely with a view to carnal gratification.
3. It was conceived in the spirit of the most savage cruelty. What amazing depravity does it argue, first to form such a horrid purpose, and then to cover it with the cloak of religion.—(Bush).
In Oriental countries it is held that the brothers are more deeply disgraced by the seduction of their sister than the husband is by the fall of his wife; for the wife can be divorced but not the sister.—(Jacobus).
Gen_34:18-19. This high character is given to him, perhaps referring only to his social standing. But he was a heathen, and the covenant family of Jacob must have known that no mere outward ceremonial act could incorporate them with the chosen family so as to make them sharers in the future glory of Israel. Nor could the sacrament itself make this wrong-doer a true Israelite. He took a mere worldly view of the matter, and was willing to take the sacrament for gain.—(Jacobus).
Gen_34:20-23. These great men easily persuaded and prevailed with the people to have what they would. When Crispus believed, who was the chief ruler of the synagogue, many Corinthians believed also. (Act_18:8.) Paul was loath to lose the deputy, because his conversion would draw on many others. As, on the contrary, Jereboam caused Israel to sin; and generally, as the kings were good or evil, so were the people.—(Trapp.)
No little art is discoverable in the arguments employed. The principal prominence is given to those considerations which were merely secondary, while the main point, the circumcision, comes in as a little by-clause, a slight condition, to which they could not reasonably object. This was approaching worldly men through the most effectual avenue. Appeals to their interest usually succeed where their principles are addressed in vain.—(Bush.)
It is the worldly policy of rulers to pretend the public good.
Profit persuades mightily with the multitude. They all look to their own way. (Isa_56:11.)—(Trapp.)
Gen_34:24. Many have lost their blood, and suffered much trouble for their lusts, as, had it been for religion, they had been martyrs. But the cause, and not the punishment, makes the martyr.—(Trapp.)
Nations do not readily change their gods. (Jer_2:10-11.) The ready submission of this people to the rites of a new religion is one of the most singular facts of all history.
Gen_34:25-29. We have here a fresh proof of the veracity of Moses. Himself a Levite, he does not spare the character of his progenitor. In all the simplicity of truth he gives an unvarnished statement of atrocities which have reflected everlasting disgrace upon the memory of the founder of his line. Would an imposter have done this?—(Bush.)
One sin leads on to another, and, like flames of fire, spreads desolation on every side. Dissipation leads to seduction; seduction produces wrath; wrath thirsts for revenge; the thirst for revenge has recourse to treachery; treachery issues in murder; and murder is followed by lawless depredation.—(Bush).
This history, like that of David and others, shows that sins against social purity tend, more than any other, to produce all the evils of hatred, revenge, and murder.
Gen_34:30. He does not now make mention of their crime against God, but only of the immediate consequences to him and to his house. He mentions this peril to arouse the compunction of his sons. They might care for this common danger, if not for their sin.—(Jacobus).
Gen_34:31. Instead of regretting that they had acted so treacherous and cruel a part, they vindicate themselves without hesitation, and even tacitly condemn their father as manifesting less concern for his daughter than they had shown for their sister. Daily experience shows us that when once the conscience is seared, there is no iniquity too gross to be palliated or justified.—(Bush.)
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v6 Hamor’s Proposal
Hamor’s Proposal
v. 6. And Hamor, the father of Shechem, went out unto Jacob to commune with him. He left the city and went out to the camp of Jacob, to anticipate the indignation of Jacob’s sons and to straighten out the matter peacefully.
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v. 7. And the sons of Jacob came out of the field when they heard it. The bad news reached them also before the usual hour for returning from the field, and they acted with the impetuosity of youth. And the men were grieved, and they were very wroth, because he had wrought folly in Israel in lying with Jacob’s daughter; which thing ought not to be done. Even in those days, when the family of Jacob was still small, the act of Shechem was considered an insult to the entire tribe. The more the sons of Jacob therefore thought about it, the higher their anger mounted. The dignity of the entire posterity of Israel had been besmirched, and they felt that they could not bear the disgrace.
v. 8. And Hamor communed with them, saying, the soul of my son Shechem longeth for your daughter; I pray you give her him to wife. Hamor seems to have felt that he was representing a very weak case, for his proposal impresses the reader as being made in great hesitation and embarrassment. He pleads the deep and serious attachment of his son for Dinah.
v. 9. And make ye marriages with us, and give your daughters unto us, and take our daughters unto you.
v. 10. And ye shall dwell with us; and the land shall be before you; dwell and trade ye therein, and get you possessions therein. Hamor thus offered to Jacob and his sons the freedom of his little country, with the full rights of citizenship. They might do business anywhere and select any part of the country for their herds.
v. 11. And Shechem said unto her father and unto her brethren, Let me find grace in your eyes and what ye shall say unto me I will give.
v. 12. Ask me never so much dowry and gift, and I will give according as ye shall say unto me; but give me the damsel to wife. Thus Shechem added his personal plea to the proposal of his father, begging to be received into the family with favor and urging them to set their own price for the bride and to ask whatever bridal gifts they might choose. He may have been sincere enough according to his own lights, not realizing the fact that the family of the patriarch was the Lord’s chosen people. A folly is easily committed, but its removal will often tax the efforts of a lifetime.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv4, 6, 8 Now Jacob
Now Jacob
"Now" is used here to mark a change from the story to background information about Jacob. (See: Background Information)
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Jacob heard that he
The word "he" refers to Shechem.
he had defiled
This means that Shechem had greatly dishonored and disgraced Dinah by forcing her to sleep with him.
held his peace
This is a way of saying that Jacob did not say or do anything about the matter. (See: Idiom)
translationWords
Shechem
Hamor
Jacob
defile
livestock
peace
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv5, 8 34:5-7 Jacob’s response to this crime is surprising. When…
34:5-7 Jacob’s response to this crime is surprising. When he heard that Dinah had been defiled, he said nothing about it until his sons came home. Because Jacob did not act, his sons did, though without the wisdom and integrity necessary for justice. Dinah’s full brothers were shocked and furious that Shechem had done such a disgraceful thing to Jacob’s family (literally in Israel; this is the first use of the name Israel to describe the family). This sexual crime was an outrage against the community of God’s people and deserved punishment, but the leader of the clan did nothing.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.